Esnoga Bet Emunah - 227
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Three and 1/2 year
Lectionary Readings |
First Year of
the |
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Ellul 2, 5766 – August
25/26, 2006 |
Fifth Year of
the Shemittah Cycle |
Saturday, August 26, 2006 – Havdalah 8:40 PM
Saturday,
August 26, 2006 – Havdalah 6:06 PM
Saturday, August 26, 2006 – Havdalah 7:42 PM
For other places see: http://chabad.org/calendar/candlelighting.asp
Shabbat Nachamu 4
- Fourth Sabbath of the Consolation of
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Shabbat |
Torah |
Weekday Torah |
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וְאַתָּה
תְּצַוֶּה |
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“V’Atah
T’tsaveh” |
Reader
1 – Sh’mot 27:20 – 28:5 |
Reader
1 – Sh’mot 29:1-3 |
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“And
you will command” |
Reader
2 – Sh’mot 28:6-8 |
Reader
2 – Sh’mot 29:4-6 |
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“Y tú ordenarás” |
Reader
3 – Sh’mot 28:9-12 |
Reader
3 – Sh’mot 29:7-9 |
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Sh’mot (Exodus) 27:20 – 28:43 |
Reader
4 – Sh’mot 28:13-21 |
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Ashlamatah: Hos. 14:7-Joel 1:5 + 2:14 |
Reader
5 – Sh’mot 28:22-30 |
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Special: Isaiah 51:12-52:12 |
Reader
6 – Sh’mot 28:31-35 |
Reader
1 – Sh’mot 28:10-12 |
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Psalm 62 |
Reader
7 – Sh’mot 28:36-43 |
Reader
2 – Sh’mot 28:13-15 |
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Pirke Abot 5:22 |
Maftir – Sh’mot 28:41-43 |
Reader
3 – Sh’mot 28:16-18 |
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N.C.: Matityahu 10:34-36 |
Isaiah 51:12-52:12 |
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Roll
of Honor:
This Torah commentary comes to you courtesy of His
Honour Paqid Adon Hillel ben David and most beloved family, and that of Her
Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His
Excellency Adon Barth Lindemann and beloved family and that of His Excellency
Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben
Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and
sacrificial giving, providing the best oil for the lamps, we pray that G-d’s
richest blessings be upon their lives and those of their loved ones, together
with all Yisrael, amen ve amen! Also a great thank you to all who send comments
to the list about the contents and commentary of the weekly Seder.
If you want to subscribe to our list and ensure that
you never loose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail, with your E-Mail or the
E-Mail addresses of your friends.
Coming
Festivals:
Rosh
Ha-Shanah (New Year – Feast of Trumpets) – September 22-24, 2006
See: http://www.betemunah.org/teruah.html
http://www.betemunah.org/shofar.html ; http://www.betemunah.org/knowday.html
Yom
HaKippurim (Day of Atonements) – October 1-2, 2006
See: http://www.betemunah.org/awesome.html
http://www.betemunah.org/kippur.html ; http://www.betemunah.org/atonemen.html
Sukkoth
(Tabernacles) – October 6-15, 2006
See: http://www.betemunah.org/succoth.html
http://www.betemunah.org/hoshana.html ; http://www.betemunah.org/shemini.html
Targum
Pseudo Jonathan for: Sh’mot (Exodus) 27:20 – 28:43
And
you will instruct the sons of
XXVIII.
And you, bring near to you Aharon your brother, and his sons with him, from among
the sons of
And
you will make the BREASTPLATE OF JUDGMENT, by which are made known the
judgments that are hidden from the judges; and the order of the victories of
their battles, and amends that are made for the judges; the work of the
artificer; as the work of the ephod, you will make it; of gold, hyacinth, and
purple, and crimson, and fine linen twined, you will make it. Square will it
be, doubled; a span its length, and a span its breadth. [
And
you will make upon the breastplate measured chains of twisted work of pure
gold, and will make upon the breastplate two rings of pure gold, and put the
two rings upon the two sides of the breastplate. And you will put the two
golden chains upon the two rings in the sides of the breastplate, and the two
chains which are upon the two sides you will put upon the two sockets, and set
on the shoulders of the ephod against its front. And you will make two golden
rings, and fix them upon the two sides of the breastplate, in the border of it
which is on the edge of the ephod inwardly. And you will make (likewise) two
golden chains, and fix them upon the two shoulders of the ephod beneath,
towards its front, towards the place of its conjoinment above the girdle of the
ephod; and they will unite the breastplate with its rings to the rings of the ephod,
with twined ribbon, of hyacinth, to be joined upon the girdle of the ephod,
that the breastplate may not be removed from the ephod. And Aharon will bear
the names of the sons of
And
you will put upon the breastplate of judgment the Urim, which illuminate their
words, and manifest the hidden things of the house of Israel, and the Tumim,
which fulfill (or perfect) their work to the high priest, who seeks instruction
by them before the Lord; because in them is engraven and expressed the Great
and Holy Name by which were created the three hundred and ten worlds, and which
was engraven and expressed in the foundation stone wherewith the Lord of the
world sealed up the mouth of the great deep at the beginning. Whosoever
remembers that holy name in the hour of necessity will be delivered. And they will
be upon Aharon's heart in the time that he enters before the Lord; and Aharon will
bear the judgment of the sons of
And
you will make the mantle-robe (mintar meila) of the
ephod, of twined thread of hyacinth; and an orifice will be in the middle of
its upper part; a border will be upon its opening round about its orifice, the
work of the sewer; as the orifice of a coat of mail it will be, that it may not
be rent. [
And
you will make a plate (or crown) of pure gold, and engrave upon it with
distinct engraving, HOLINESS TO THE LORD. And you will put it on a twined
ribbon of hyacinth, to make amends for boldness of face; and it will be on the
mitre above the tephillin of the head in front of the mitre will it be. And it will
be in the front of Aharon's forehead, from time to time as it comes; and Aharon
will bear the iniquity of the consecrated things which the sons of
Midrash Tanhuma Yelammedenu for: Sh’mot (Exodus) 27:20 – 28:43
1.
And you will command the children of
R.
Yudan asked: When is a son most beloved by his father? When he commences to
talk. That is what Scripture says: Is Ephraim a darling son unto me? Is he a
child that is a delight?’ (Jer. 31:20). When does a child become a delight?
At the age of three or four years, when he begins to chatter, he becomes a
source of delight to his father.
R.
Bisna asserted: The Holy One, blessed be He, said to
Then
I washed you with water indicates
that you must make a laver for Me [to be placed in the
2.
And you will command the children of
You
will call, and I will respond. Whatever You decree, I will fulfill, but with
reference to You would have a desire to the work of Your hand, is there
a man who actually desires to perform the work of His hand? The word desire
can only be understood as in the verse, Now that you have surely gone, for
you sore long after your father’s house (Gen. 31:30). Hence, You would
have a desire to the work of Your hand means that You longed for the
assistance of man in the work of Your hand. For though You bear the entire
world, as is written: I have made and I will bear; yes I will carry and will
deliver (Isa. 46:4), yet You did command the sons of Kohath to bear Your
glory (the ark), as is said: But unto the sons of Kohath he gave none,
because the service of the holy things belongs unto them (Num. 7:9). Hence,
You would have a desire to the work of Your hand. You feed the entire
world, yet You did command me to offer sacrifices: My food which is
presented unto Me (ibid. 28:2). You are a light to the whole world, yet You
did enjoin us to burn a lamp continually. By Your light, do we see light,
yet You tell us to light a lamp.
R.
Meir declared that the Holy One, blessed be He, said: The lamps that Aaron
lights are more precious to Me than the luminaries that I placed in heaven. Why
was he permitted to perform that act? At the time the heads of the tribes
brought the dedicatory offering to the altar, the tribe of Levi was not called
upon to bring a sacrifice and Aaron was deeply distressed. He said: All the
chiefs of the tribes brought a dedicatory offering, but I have had no share in
the sacrifices. The Holy One, blessed be He, said to him: Be assured, all the
other tribes will bring only one offering, but you alone will perform the
dedication before the veil, which is without the curtain of testimony in the
Tent of Meeting, for Aaron and his sons will set it in order (Exod. 27:21).
Scripture states in reference to the above verse: Lord, You have heard the
desire of the humble (Ps. 10:17). Therefore, though the Holy One, blessed
be He, said to Moses: You will command, it is written later that Aaron
and his sons will set it in order. The Holy One, blessed be He, said to
Moses: Command the children of
3.
And you will command the children of
4.
And you will command the children of Israel, that they bring unto you pure
olive oil beaten for the light (Exod. 27:20). The Israelites declared: Master of the Universe, it is
stated: By Your light shall we see light, yet You commanded us to kindle
lights before You. R. Isaac related an anecdote about a house filled with
lighted torches. The master of the house told his servant: “Light some lamps
for us in the courtyard.”“But the house is fully lighted,” he replied, “why do
you bid me to light lamps in the courtyard?” He answered: “Do it so that the
servants will have light.”
It states: The seven lamps
will give light in front of the candlestick (Num. 8:2). It was for that
reason that the Holy One, blessed be He, declared: It is not because I require
the light lit by man that I warn you concerning the lamps, but that you may
know how dear you are to Me. For example, though it is written: And Moses
was not able to enter into the Tent of Meeting, because the Lord abode therein,
and the glory of the Lord filled the Tabernacle (Exod. 40:35), yet
Scripture states: They should light lamps before Him. Obviously, I have
commanded this because you are dear to me.
That
they bring unto you. The Holy One,
blessed be He, said: They should bring it to you, Moses, not because I need a
light, but in order that you may see how to enter and how to leave. This may be
compared to a blind man traveling on a road together with a person who could
see. The seeing man led the blind man during the day. That evening the man who
could see said to the blind man: “Go, light a lamp for us.” The other replied:
“All day long, you led me through darkness, because I could not see even
myself, and now you tell me to light the lamp.” The seeing man symbolizes the
Holy One, blessed be He, concerning whom it is written: Which are the eyes
of the Lord, that run to and fro through the whole earth (Zech. 4:10), and
the blind man symbolizes Israel, about whom it is said: We grope for the
wall like the blind, yes, as they have no eyes do we grope; we stumble at
noonday as in the twilight; we are in dark places like the dead (Isa.
59:10).
How
important He is to us, David tells us in the verse: The Lord is my light and
my salvation; whom will I fear? (Ps. 27:1). When did David utter this
verse? While fighting against the Amalekite bands. He fought against them at
night and slew them, as it is said: And David smote them from the twilight
even unto the evening (I Sam. 30:17). Who indeed lit the shooting stars and
sent the lightning for them? R. Eleazar the son of Pedat was of the opinion
that this verse refers to the war waged against the Egyptians after they
pursued the Israelites. Observe what is written there: And there was the
cloud and the darkness here, yet it gave light by night there (Exod. 14:20).
R. Oshaya declared: When the Israelites saw the light they cried out: The
Lord is my light and my salvation; whom will I fear? The Holy One, blessed
be He, said to
5.
And you will command (Exod. 27:20). Scripture
states elsewhere in reference to this verse: Behold, you are fair my love;
behold, you are fair (Song 1:15). R. Akiba said: The entire world was never
as worthy as on the day the Song of Songs was given to
Behold,
you are fair; that is, in the
performing the deeds of your fathers. Behold, you are fair implies in
your home, and behold, you are fair in the field. In your home
alludes to the house that has a mezuzah upon it; And you will write them upon
the doorposts of your house (Deut. 11:20). In the field refers to the field
that contains the heave-offerings, tithes, gleanings, the poor man’s sheaves,
and the corners left for the needy. Behold, you are fair in your house
refers to the roof of your house, as is said: When you build a new house,
then you will make a parapet for your roof (Deut. 22:8) Behold, you are
fair in this world; behold, you are fair in the world-to-come.
Behold,
you are fair my love. R. Simeon the
son of Pazzi said: The Holy One, blessed be He, at times employed a redundancy
and at other times spoke directly. Why? He uses a redundancy so that when His
wishes are not fulfilled, He can substitute another (nation for
In
what way is He fair? Your eyes are as a dove’s. This refers to the
Sanhedrin, which is likened to a dove. Your eyes are as doves (Song
1:15). Just as the entire body follows one’s eyes, so all
Your
eyes are as doves. R. Isaac stated:
The Holy One, blessed be He, told them: Their (
6.
And you will command (Exod. 27:20). It
is written elsewhere in Scripture: Your head (roshekh) upon you is like Cannel,
and the hair (dalat) of your head like the purple, and the king is held captive
in the tresses thereof (Song 7:6). The poor (harash) within
According
to the explanation of R. Abba the son of Kahana, The king is held captive in
the tresses applies to Jacob. It is written concerning him: And he set
the rods which he had peeled over against the flocks in the gutters (barhatim)
in the watering- troughs (ibid. 30:38). Hence The king is held captive
in the tresses thereof. The Holy One, blessed be He, said to Moses: I will make
you a king, and just as a king’s people fulfill his decrees, so when you decree
they will fulfill it.
Pure
olive oil beaten for the light (Exod.
2 7:20). Why not oil derived from nuts or radishes or fish, or any other kind
of oil? Why only olive oil? Because the olive oil is the symbol of light in the
world. That they bring unto you. You are appointed in charge of this
matter. Our sages taught: There are three types of olives, and each one
produces three grades of oil. The first type of olive is the one that is
permitted to ripen at the very top of the olive tree. After they have ripened
fully they bring them to the building that contains the tank and the machinery
used for pressing the olives. They place them in the press and crush them with
the beam. This causes the first grade of oil to flow. They remove the oil, and
then crush them (the olives) a second time, expelling the second grade of oil.
Finally, they grind the pulp until the third-grade oil flows out. The
first-grade oil is used for the lamp, and the second for the meal offering.
The
second variety of olives ripens at roof level. After these ripen they bring
them to the building in which the olives are pressed. They place them in the
vat and press them with the beam, forcing out the first grade oil. They remove
the oil and press the pulp a second time, expelling the second- grade oil. Finally,
they grind the pulp to squeeze out the third-grade oil. The first-grade oil is
used for the lamp, and the second for the meal-offering.
Finally,
the third type of olives are taken to the building containing the machinery for
crushing olives. After they have been beaten to a pulp, it is taken to the
roof, where it is allowed to dry in the vat. Then it is crushed and the pulp is
removed and placed in a basket. The oil that remains in the vat is the
first-grade oil. The pulp is pressed again with a beam to force out the
second-grade oil, and then it is crushed once more to produce the third-grade
oil. The first grade oil is used for the lamp, and the second for the meal
offering. No oil is superior to the first-grade oil that comes from the first
type of olives. The second-grade oil that comes from the highest-grade olives
and the first-grade oil that flows from the second-grade olives are of equal
quality. The third-grade oil from the first olives, the second-grade oil from
the second olives, and the first from the third-grade olives are of equal
quality. The third-grade oil from the second-grade olives and the second-grade
oil from the third- grade olives are of equal quality. There is nothing poorer
than the third-grade oil that is derived from the third-grade olives. Pure
olive oil beaten for the light. Normally a man would utilize the inferior
oil for lighting a lamp, and the good oil for his food. However, in the Tent of
Meeting and in the Sanctuary, this was not done. The pure beaten oil was used
for the light, and the inferior oil was utilized for the meal offerings.
David
declared: For You do light my lamp (Ps. 18:29). R. Berechiah BeRabbi
said: No eye is able to look at the birth of fire Above, as it is said: And
there was brightness to the fire, and out of the fire went forth lightning (Ezek.
1:13). And no eye is able to look at the lightning though it needs light. R.
Johanan said: In your eyes there is a white part, through which you are not
able to see, and a dark part in the middle of the eye, by means of which one
does see. In other words, one sees out of the dark part of the eye and not out
of the white part. You are unable to survive by means of the light part of your
own eyes (through which you cannot see), yet you desire to survive by means of
the light of the Holy One, blessed be He. Why is this so? Your first
inclination might lead you to err and say: “He requires your light.” R. Abin
the Levite BeRabbi: You find that when a man constructs windows, he builds them
wide on the inside and narrow on the outside. Why? He does this so that the
light may spread throughout the house. The windows in the
8.
Pure olive oil beaten for the light (Exod. 27:20). You find that a person standing in the dark can
observe what is transpiring in a lighted place. However, anyone standing in a
lighted place is unable to observe what is happening in the dark. The Holy One,
blessed be He, however, can see in the dark or in the light, as it is said: He
knows what is in the darkness, etc. (Dan. 2:22).
R.
Judah the son of Eleazar said: On that day He set (the sun) within its casing.
Whence do we know that? That is what is written: In them has he set a tent
for the sun (Ps. 19:5). At the time of the summer solstice, however, it
leaves its casing in order to ripen the fruits. However, the world is hardly
able to tolerate the sun. Why? Because its light is so intense. The Holy One,
blessed be He, said: Though you are unable to endure the light that I created,
I desire a light nevertheless. Why did they prepare the olive oil? They noticed
that the trees had produced excellent olives, and so they took them and crushed
them. The first oil pressed out was set aside for the lamp, and the second was
set aside for the meal- offering in order to fulfill the verse: Pure olive
oil beaten for the light.
The
Holy One, blessed be He, said to Moses: Tell the Israelites that in this world
my sons are responsible for the light in the Sanctuary and must kindle it, but
in the Messianic days, because of that lamp, I will bring you a Messiah who
is likened unto a lamp (menorah), as it is said: There will I make a
horn to shoot up unto David, there have I ordered a lamp for My Messiah (Ps.
132:17).
Whosoever
offers the sacrifice of thanksgiving honors Me; and to him that orders his way
aright will I show the salvation of God
(ibid. 50:23). R. Menahem the son of Yosé said: This verse alludes to those who
light lamps in dark alleys for the benefit of the public. R. Simeon the son of
Lakish declared: Saul was worthy of kingship because his grandfather lit lamps
in dark alleys for the sake of the public. One verse tells us: And Ner
(“light”) begot
Ketubim Targum Psalm 62
1. For praise, by Jeduthun. A
psalm of David.
2. Truly for God my soul is
quiet; from Him is my redemption.
3. Truly He is my strength
and my redemption, my savior, I will not be shaken on the day of great
distress.
4. How long do you rage
against a pious man? All of you will be slain, like a crooked wall, like a
broken fence.
5. Truly when they swear to
do good, they take counsel to attack; they will tell lies; with their mouth
they will bless and with their heart they will curse forever.
6. Truly be silent for God, O
my soul, for my hope comes from Him.
7. Truly He is my strength
and my redemption, my savior, I will not be shaken.
8. My redemption and my honor
is on God; the strength of my might, my hope, is in God.
9. Hope in His word at all
times, O people of the house of
10. For the sons of men are
nothing, the sons of a man are deceit; when they take wives, their fates are
weighed in the balances; they themselves came to be altogether out of nothing.
11. Do not trust in
oppression, and do not receive money gained by coercion; for [though] it will
increase in value, do not set your mind [on it].
12. God speaks one Torah, and
now two times I have heard it, from the mouth of Moses, the great scribe, for
there is might in the presence of God.
13. And it is yours, O God,
to show favor to the righteous, for you repay each man according to his works.
Ketubim Rashi Psalm 62
1
on jeduthun The name of a musical
instrument. The Midrash Aggadah, though, [explains it to mean]: concerning the
ordinances and laws that are decreed upon
2
does my soul hope Heb. “DUMIAH”. My
soul hopes, as (above 37:7): “Wait for the Lord and hope for Him.”
3
I shall not falter greatly Great
falterings. According to the Midrash Aggadah (Mid. Ps. 62:2), “greatly” refers
to Gehinnom.
4
will you plan destruction It is an
expression of a destructive and deceitful plot. Others explain as “you extend.”
i.e., you extend your tongue on the sons of men with evil, and they compared it
to Arabic, when one speaks overly much. as a leaning wall which is ready to
fall upon the sons of men.
5
because of his loftiness Because you
are afraid of people (sic) perhaps he will reign and repay you your recompense,
and your counsel is to cause harm to fall upon him. with his mouth of each of
them they bless. but inwardly But in their thoughts they curse forever.
10
The sons of men are but vanity Do not
fear them, since G-d is forever our shelter in time of trouble. were they to be
put on a scale If they came to go up on a scale, they and their vanities would
be equal. This is the simple meaning, but midrashically, it is interpreted as
concerning couples (Lev. Rabbah 29:8).
11
if wealth burgeons If you see wicked
men whose money prospers and increases, pay it no heed.
12
God spoke one thing I heard two
things from it, and what are the two things? First, that G-d has strength to
repay a man according to his deed. Second, that You, O Lord, have kindness. Now,
from which statement do we derive this? From the second commandment of the
Decalogue. We derive from it that the Holy One, blessed be He, punishes
lawlessness and preserves kindness, as it is stated therein: “I visit the
lawlessness of the fathers upon the children, etc.” Therefore, I am confident
that He will pay a good reward to the righteous/generous and punishment to the
lawless. I learned from the work of Rabbi Moshe Hadarshan, but our Sages
interpreted it as referring to [the maxim that] “Remember” and “Keep” were
stated in a single utterance.
13
And You, O Lord, have kindness And
what is the kindness? That You repay a man according to his deed; not really
his deed but part of it, as the matter that is stated (Ezra 9:13): “for You,
our God, have punished us less than our iniquities [deserve].” In this manner
it is interpreted in Aggadath Tehillim (Mid. Ps. 62:4). It may also be
interpreted: And You, O Lord, have kindness because You have the power to repay
a man according to his deed.
Ketubim Midrash Psalm 62
And
why was this world created with the letter he? To tell you that in the
same way as a man utters the sound of he, letting it slip from his mouth
without movement of the lips and without pressure of the tongue, so God created
the world without any drudgery and without any labor, as is said By the word
of the Lord were the heavens made (Ps. 33:6).
The
verse For He has brought down them that dwell on high (Isa. 26:5), and
the verse The foot shall tread it down, even the feet of the poor (ibid.
26:6), and also the verse Arise and thresh, O daughter of Zion (Micah
4:13), imply that the Holy One, blessed be He, spoke thus to the children of
Israel: “I will redeem you. But not before you have known trouble! And by what
means will I make you know trouble? With Jeduthun”— that is, with the
judgments and trials You will impose upon us. Hence it is said With
Jeduthun.
Truly
my soul waits upon God: from Him comes my salvation (Ps. 62:2). Similarly, Scripture says, Neither
know we what to do; but our eyes are upon You (2 Chron. 20:12).
II. He only is my Rock and my salvation (Ps.
62:3). What does Rock mean? It means “duress”: God puts me under duress
in this world, and because of the duress He puts me under, He will save me.
Therefore the verse concludes He is my defense, I will not be moved into the
great place (Ps. 62:3), the great place being a name for Gehenna, the place
into which the wicked fall and stay. So, too, in the verses The vats
overflow; for their wickedness is great. Multitudes, multitudes in the valley
of decision (Joel 4 :13b-14), what can valley of decision mean
except that if a man fall into this valley, the judgment upon him is decided
for ever.
But
in the hour of judgment I will not be moved into the great place, for
though The Lord will roar out of Zion, and utter His voice from Jerusalem
(Joel 4 :i6), at the same time The Lord will be a refuge unto His people,
and the strength of the children of Israel (ibid.). So, too, the sons of
Korah said: Nations were in tumult, kingdoms were moved; He uttered His
voice, the earth melted. The Lord of hosts is with us; the God of Jacob is our
refuge, etc. (Ps. 46:7-8).
III. Trust in Him at all times (Ps. 62:9). R. Hiyya
bar Abba of Joppa said: A man’s breathing—in, out—shows that his spirit is
striving to escape from him. And how is it made to remain in his body? The Holy
One, blessed be He, fills the whole earth with His glory, and when the spirit,
close to escaping, sees its Maker, it turns back. And where was this thought
plainly expressed? Among the men of the Great Synagogue who expressed it
plainly in their comment on You are the Lord, even You alone; You have made
heaven, the heaven of heavens, the earth and all things that are thereon, the
seas and all that is in them, and You preserve them all (Neh. 9:6). Whence
do we know that the Holy One, blessed be He, fills the whole space of the
universe? Because He said: Do not I fill heaven and earth? (Jer. 23:24).
R.
Nahmani said in the name of R. Levi: They who brought the first fruits used to
sing the song Let every thing that has breath praise the Lord (Ps. 150:6).
What is meant by the words Let every thing that has breath praise the Lord?
That as long as the breath goes in and out of a man’s body, we are bound to
sing Hallelujah unto God, for He does wonders for us.
Hence
David said, “Since God works so many miracles for us all the time, take care
not to be diverted from Him for one instant: Trust in Him at all times; you
people pour out your heart before Him; God is a refuge for us for ever”
(Ps. 62:9).
IV. Also unto You, O Lord, belongs mercy; for You
render to every man according to his work (Ps. 62:13). What is meant by the
words Also unto You, O Lord, belongs mercy, etc.? R. Judah and R.
Nehemiah differed. R. Judah maintained that good works are not barren, but bear
fruit, as is said Say you of the righteous/generous, for they will eat the
fruit of their doings (Isa. 3:10); sin, however, is barren, for it is said Also
unto You, O Lord, belongs mercy; for You render to every man according to his
work (Ps. 62:13). Consider a man with ten good works and with ten sins. Do
the good works and the sins cancel one another out? No; the Holy One, blessed
be He, permits no such thing. He first makes a man pay for his iniquities, and
only afterwards gives him his reward for his good works. Our Masters taught
that God pays him a reward for his good works, but does not deal strictly with
him for the sins he has accumulated; that is, God does not minutely examine the
sin in order to punish him exactly as much as he sinned, for it is said You,
our God, have punished us less than our iniquities deserve (Ezra 9:13).
Here also, the verse says literally, You render to every man somewhat like
his work (Ps. 62:13): not “according to his work,” but somewhat like his
work. And what is meant by the words less than our iniquities deserve?
That God makes a man pay for these iniquities out of what comes into his
possession. How? When a young man is so inflamed by lust that he deserves
death, what does the Holy One, blessed be He, do but suspend the punishment of
the young man until after he has taken a wife and begotten sons. Then the Holy
One, blessed be He, takes one of his sons instead of punishing the man himself
for the sin he committed. Thus the Holy One, blessed be He, makes a man pay
what is due Him out of what a man comes to possess. Is there greater mercy than
this? Hence it is said Unto You, O Lord, belongs mercy.
R.
Nehemiah, however, had a different interpretation of You render to every man
according to his work: What is meant by the words according to his work?
This: say that a man considers committing a sin, but does not commit it; the
Holy One, blessed be He, does not write it down against his name unless he
commits it. But if he considers doing a good deed and is prevented from doing it,
the Holy One, blessed be He, writes it down in his favor as though he had done
it. From whose life can you learn this? From David’s, for he grievously desired
to build a Temple, as it is said Lord, remember unto David all his grief;
how he swore unto the Lord . . . : “Surely I will not come into the tent of my
house . . . until I find out a place for the Lord” (Ps. 132:1, 2a, 3a, 5a),
and again Now, behold, in my grief have I prepared for the house of the Lord
a hundred thousand talents of gold (I Chron. 22:14). To this grief
Scripture refers also in the verse And it came to pass, when the king dwelt
in his house, and the Lord had given him rest from all his enemies round about
(2 Sam. 7:1). At that time, as David was meditating in his heart the building of
the
Ordinary Ashlamatah: Hosea 14:7 – Joel 1:5 + 2:14
7
His branches will spread, and his beauty will be as the olive-tree, and his
fragrance as
8
They that dwell under His shadow will again make corn to grow, and will blossom
as the vine; the scent thereof will be as the wine of
9
Ephraim [will say]: 'What have I to do any more with idols?' As for Me, I
respond and look on him; I am like a leafy cypress-tree; from Me is your fruit
found.
10
Whosoever is wise, let him understand these things, whosoever is prudent, let
him know them. For the ways of Ha-Shem are right, and the just do walk in them;
but transgressors do stumble therein. {P}
1
The word of Ha-Shem that came to Joel the son of Pethuel.
2
Hear this, you old men, and give ear, all you inhabitants of the land. Has this
been in your days, or in the days of your fathers?
3
Tell your children of it, and let your children tell their children, and their
children another generation. 4 That
which the palmer-worm has left has the locust eaten; and that which the locust
has left has the canker-worm eaten; and that which the canker-worm has left has
the caterpillar eaten.
5
Awake, you drunkards, and weep, and wail, all you drinkers of wine, because of
the sweet wine, for it is cut off from your mouth
14
Who knows whether He will not turn and repent, and leave a blessing behind Him,
even a meal-offering and a drink-offering unto the LORD your God? {P}
Special Ashlamatah:
Yeshayahu (Isaiah) 51:12-52:12
12 I, even I, am He that
comforts you: who are you, that you are afraid of man that will die, and of the
son of man that will be made as grass;
13
And have forgotten Ha-Shem Your Maker, that stretched forth the heavens, and
laid the foundations of the earth; and fear continually all the day because of
the fury of the oppressor, as he makes ready to destroy? And where is the fury
of the oppressor?
14
He that is bent down will speedily be loosed; and he will not go down dying
into the pit, neither will his bread fail.
15
For I am Ha-Shem Your God, who stirs up the sea, that the waves thereof roar;
Ha-Shem of Hosts is His name.
16
And I have put My words in your mouth, and have covered you in the shadow of My
hand, that I may plant the heavens, and lay the foundations of the earth, and
say unto
17
Awake, awake, stand up, O Jerusalem, that has drunk at the hand of Ha-Shem the
cup of His fury; you have drunken the beaker, even the cup of staggering, and
drained it.
18
There is none to guide her among all the sons whom she has brought forth;
neither is there any that takes her by the hand of all the sons that she has
brought up.
19
These two things are befallen you; who will bemoan you? desolation and
destruction, and the famine and the sword; how will I comfort you?
20
Your sons have fainted, they lie at the head of all the streets, as an antelope
in a net; they are full of the fury of Ha-Shem, the rebuke of your God.
21
Therefore hear now this, you afflicted, and drunken, but not with wine; {P}
22
Thus says your Lord Ha-Shem, and your God that pleads the cause of His people:
behold, I have taken out of your hand the cup of staggering; the beaker, even
the cup of My fury, you will no more drink it again;
23
And I will put it into the hand of them that afflict you; that have said to
your soul: 'Bow down, that we may go over'; and you have laid your back as the
ground, and as the street, to them that go over. {P}
1
Awake, awake, put on your strength, O Zion; put on your beautiful garments, O
Jerusalem, the holy city; for henceforth there will no more come into you the
uncircumcised and the unclean.
2
Shake yourself from the dust; arise, and sit down, O Jerusalem; loose yourself
from the bands of your neck, O captive daughter of
3
For thus says Ha-Shem: You were sold for nothing; and you will be redeemed
without money. {S}
4
For thus says Ha-Shem GOD: My people went down aforetime into
5
Now therefore, what do I here, says Ha-Shem, seeing that My people is taken
away for nothing? They that rule over them do howl, says Ha-Shem, and My name
continually all the day is blasphemed.
6
Therefore My people will know My name; therefore they will know in that day
that I, even He that spoke, behold, here I am. {S}
7
How beautiful upon the mountains are the feet of the messenger of good tidings,
that announces peace, the harbinger of good tidings, that announces salvation;
that says unto
8
Hark, your watchmen! they lift up the voice, together do they sing; for they
will see, eye to eye, Ha-Shem returning to
9
Break forth into joy, sing together, you waste places of
10
Ha-Shem has made bare His holy arm in the eyes of all the gentiles; and all the
ends of the earth will see the salvation of our God. {S}
11
Depart, depart, go you out from thence, touch no unclean thing; go you out of
the midst of her; be clean, you that bear the vessels of Ha-Shem.
12
For you will not go out in haste, neither will you go by flight; for Ha-Shem
will go before you, and the God of Israel will be your rearward.
Midrash of Matityahu (Matthew)
10:34-36
34. ¶ Yeshuah said: “Do not think that I have come to
bring shalom upon the land, but a sword.
35. For I have come to set man at variance “For the son
dishonors the father, the daughter rises up against her mother, the
daughter-in-law against her mother-in-law;
36. a man's enemies are the men of his own house” (Micah
7:6).
Pirqe Abot
“All
Pirqe Abot V:22
Mishnah 22
He used to say: "At five years of age, [one should approach] the
study of Scripture; at ten the study of Mishnah; at thirteen the Mitzvoth, at
fifteen the study of Gemara, at eighteen marriage; at twenty pursuit [of a
livelihood]; at thirty [one attains] full strength; at forty understanding; at
fifty [the potential to give] counsel; at sixty old age; at seventy ripe old
age; at eighty [special] strength; at ninety [the body] is stooped; at one
hundred it is as if one were dead and had departed and ceased connection with
the world."
“At
thirteen [the obligation to observe] the mitzvoth (commandments)” (5:22) QUESTION: How do we know that when one becomes
thirteen he is obligated to perform mitzvoth (commandments)?
ANSWER:
When Shechem the son of Chamor defiled Dinah, the Torah (Beresheet 34:25) says
that “Vayiq’chu Sh’ne B’ene Ya’aqov Shim’on VeLevi Ache Dinah Ish Charbo
Vayavo'u Al Ha-Ir Betach Vayahargu Kol Zakhor” — “two of Ya’aqov's sons, Shimon
and Levi, Dinah's brothers each man took his sword and they came upon the city
confidentially and killed every male.”
When
this episode took place, Shimon and Levi were thirteen years old. The reference
to them as "Ish" is to teach that at the age of thirteen, one becomes
a full-fledged member of K’lal Yisrael (People/Commu-nity of
The
Rosh in his Responsa (Klal 16a) writes that the age of thirteen for Bar Mitzvah
is not based on a Biblical source, but is like all measurements, a Halakhah
LeMoshe MiSinai — an instruction given to Moshe when he was on Mt. Sinai.
The
difference between the two views of Bar Mitzvah is relevant to Noachides. At
what age are they obligated to perform their mitzvoth? If it is derived from
the case of Shimon and Levi, the number thirteen would apply to a Noachide.
However, if it is considered an instruction which was given to Moshe, this
would not apply to a Noachide because, things which are learned through Halakhah
LeMoshe MiSinai are only for Israelites and not Noachides. Therefore, as soon
as the Noachide shows signs of understanding and responsibility, he is
obligated to perform his mitzvoth (Talmudic Encyclopedia, vol. 3, p. 361).
The
fact that a source for Bar Mitzvah is derived from Shimon and Levi imparts
another very important lesson: As soon as one becomes thirteen years of age, one
is expected to have mesirat nefesh — sacrifice oneself — to defend and protect
the integrity and sanctity of Klal Yisrael as well as every Jew.
"At eighteen —
marriage." (5:22) QUESTION:
Where in the Torah is there a hint for this?
ANSWER:
Regarding the Kohen Gadol the Torah (Vayikra/Leviticus 21:13) says, "V’hu
Ishah Biv’tuleha Yiqach" — "He will only marry a woman in her
virginity." The word "V’hu" is superfluous, and since it has the
numerical value of eighteen, it is an illusion that the age of eighteen is a
time for man to marry.
“At
ninety the body is stooped.” (5:22)
QUESTION: Pirqe Abot are words of piety and instruction. Of what relevance is a
physical deformity in this study?
ANSWER:
When Yitzchaq met Rivkah for the first time, the Torah says, “Yitzchaq went out
“Lasuach Basadeh” — to supplicate in the field [towards evening]” (Beresheet
24:63). In fact, from this description that Yitzchaq prayed before nightfall, the
Talmud (Berachot 26b) derived that he instituted the Minchah prayer.
The
mitzvah of studying Torah applies to every individual regardless of his age.
Nevertheless, as a person reaches the ripe old age of ninety, his faculties
normally weaken and it becomes difficult for him to study Torah. Therefore the
Mishnah says that at this age his emphasis should be Lasuach — to supplicate
and pray to Ha-Shem, i.e., pray and recite Tehillim (Psalms).
“At
one hundred it is as if he were dead and had departed and ceased connection
with the world.” (5:22) QUESTION: Why
such a derogatory description for one who merited to reach the ripe old age of
one hundred?
ANSWER:
The expression, "departed and absent from the world" also has
a positive connotation. It means the person has risen above all worldly
matters. His focus and concern are solely spiritual.
On
the verse “For man cannot see me and live” (Shemot/Exodus 33:20) the Sages say
that during one's lifetime he cannot see Ha-Shem, but after death one sees Ha-Shem
(Sifri, Bamidbar 12:8). When one reaches the age of one hundred, he is “ke'ilu
met” — “as if he were dead” — and merits to see G-dliness while his soul is
still clothed in a physical body — a spiritual height which others can attain
only after death.
Weekly Nazarean Commentary
This
week we read about the need to supply the finest possible oil for the Menorah
[a very labor intensive work requiring much attention to detail] to the
exquisite dress and regalia for the priests, and in particular the High Priest
– “And you will make garments of holiness for Aharon your brother, for glory
and for praise. And you will speak with all who are wise of heart, and whom
I have filled with the spirit of wisdom, that they make the vestments of
Aharon to consecrate him to minister before Me.” No expense is to be spared
and the finest craftsmen are to be employed.
It
is interesting to note what the so called “spirit of wisdom” does to a person.
It brings out the best performance out of the talents and gifts which G-d, most
blessed be He has endowed such a person! Now if only those who think that they
are spiritual or that the spirit of G-d indwells them could objectively
meditate on this most profound passage of the Torah and one of my favorites!
The
Prophetic message throughout this week is that there is no room for mediocrity
in the Gorvernance of G-d. Only the very best of everything and in anything can
do. Anything that does not measure to that high standard must be rejected and
considered not better than dross!
And
it is in this vein that we can understand our Master’s statement for this week.
The word that divides, divides between that which is of eternal quality from
that which is mediocre. And of course
mediocrity lends itself to disrespect and dishonor, envy and strife within
one’s own very family. In
However
in Judaism, the goal is to become a “Tall Poppy” and “Tall Poppies” are
rewarded and respected rather well in the Jewish community. In fact, in each
one of us there is the potential to become an Einstein in the particular area
of expertise in which G-d has gifted us. As for Torah, G-d, has given upon all
men a calling to become Hakhamim, and were the calling (vocation) is given the
tools to accomplish the task are also provided. Ha-Shem, most blessed be He, is
debtor to no one and He has given ample intelligence, and will give us more
revelation and insight if we genuinely ask Him, to be experts in matters of
Torah.
The
Psalmist states: “God speaks one Torah, and now two times I have heard it,
from the mouth of Moses, the great scribe, for there is might in the presence
of God.” Let us transfer this great might in the Presence of G-d to all of
our works and chores and particularly in the service of G-d and the study of
Torah, together with all Yisrael, amen ve amen!
From: P'shuto shel Mikra
By: Rabbi Yitzchak
Etshalom
Seven Haftarot of
Consolation (II)
http://www.torah.org/advanced/mikra/hagim.htm
SHABBAT 4: INTERACTION WITH THE CONSOLER
It is often the case that the
myriad of visitors during the initial period can overwhelm the mourner; even if
the numbers are small, the shock and dissonance brought on by the burial can
often prevent real interaction with real comforters. Words float on the air,
spoken by ghostly visitors with no real presence (from the perspective of the
mourner). The next step, so to speak, is for the comforters to begin the
process of personal interaction with the mourner in a “real” way. In addition,
the objective anchors and hopes which are presented in the first three days
must give way to subjective, personal words of comfort.
After the city has heard the
prophecies of grand future, rooted in a glorious past, it is time for God to
speak directly to the heart of the city. The fourth Haftarah (51:12-52:12)
introduces this direct and personal consolation:
51:12.
I, I myself, am he who comforts you; who are you, that you should be afraid of
a man who shall die, and of the son of man who shall be made as grass...
15.
And I am the Lord your God, who stirs up the sea, whose waves roar...
52:5-8.
Now therefore, what have I here, says Ha-Shem, that My people is taken away for
nothing? ...for they shall see eye to eye, when Ha-Shem returns to Tziyyon.
9.
Break forth into joy, sing together, you ruins of Yerushalayim; for Ha-Shem has
comforted His people, He has redeemed Yerushalayim.
10.
Ha-Shem has made bare His holy arm in the eyes of all the gentiles; and all the
ends of the earth shall see the salvation of our God...
Shalom Shabbat!
Hakham Dr. Yosef ben Haggai
The Rabbi’s Private Prophetic Study
for the Week of August 27 – September 1, 2006
Sunday August 27, 2006 Torah
Contents of the Torah
Seder
· The Offerings and the Washing – vv.1-4
· The Investiture of Aharon and his Sons – vv.5-9
· The Offerings – vv.10-25
· The Priests’ Portion for Food – vv.26-34
· The Consecration repeated each day for a week –
vv.35-37
· The Continual Burnt Offering – vv.38-42
· The Divine Assurances – vv.43-46
Questions for study and
analysis:
1. “hallow them, to minister unto Me in the priest’s
office” (29:1) — The act of
investiture of the priests was accompanied by ceremonial solemnities well
calculated not only to lead the people to entertain exalted views of the
office, but more important, to impress those functionaries themselves with a
profound sense of its magnitude and importance. In short, they were taught to
know that the service was for them as well as for the people; and every time
they engaged in a new performance of their duties, they were reminded of their
personal interest in the worship, by being obliged to offer for themselves,
before they were qualified to offer as the representatives of the people. Why
is it therefore so vitally important to have proper installation ceremonies in
synagogues and other Torah institutions? And is this also expressed in the
writings of the Nazarean Codicil?
2. “And you will take Aharon and his sons to the door of
the tabernacle of congregation”
(29:4). G-d was pleased to dwell in the Tabernacle, the people attending in the
courts, so that the door between the court and the Tabernacle was the fittest
place for those to be consecrated, who were to mediate between G-d and man, and
to stand between both. They were consecrated at the door, for they were to be
door-keepers. In the present dispensation where we are ruled by Judges – i.e
Sages (Hakhamim), who are the door-keepers? What does the Nazarean Codicil say
about this?
3. We read in Exodus 29:4 that the priests were to be
washed – “And you shall wash them in water.” By this signifying that those must
be clean who bear the vessels of Ha-Shem, (Isaiah 52:11).
a)
What does
2Corinthians 7:1 and Isaiah 1:16-18 have to comment on this?
b)
They were now
washed all over; but afterwards, when they went in to minister, they washed
only their hands and feet (Exodus 30:19). How does the text of Yochanan (John)
13:10 comments on this issue?
4. The Hebrew phrase for consecrating is filling
the hand (Exodus 29:9): “You will fill the hand of Aaron and his
sons.” Some have found this
Hebraism to intimate, [1] That Torah teachers have their hands full; they have
no time to trifle, so great, so copious, so constant is their work. [2] That
they must have their hands filled, that is, of necessity they must have
something to offer, and they cannot find it in themselves, it must be given
them from above. They cannot fill the people's hearts unless G-d fill their
hands; to Him therefore they must go, and receive from His fullness of wisdom.
How is this Semitism reflected in the writings of the Nazarean Codicil?
5. We also read in this Torah Seder that the priests were
to be clothed with the holy garments (Exodus 29:5, 29:6, 29:8, 29:9), to
signify that it was not sufficient for them to put away the pollutions of sin,
but that they must also need to put on the graces of the Spirit, be clothed
with righteousness/generosity, (Psalm 132:9). Then they must be girded, as men
prepared and strengthened for their work; and they must be robed and crowned,
as men that counted their work and office their true honor. Therefore, we have
(1) setting apart, (2) filling the hands, (3) clothed with
righteousness/generosity, (3) girded with strength for their work, (4) robed,
and finally (crowned). Five steps for full consecration.
a) Does the Nazarean Codicil describe each of these five
steps when consecrating Torah scholars? And if yes, where?
b) What happens when these steps are not followed in
accordance with the procedure set in the Torah?
Monday August 28, 2006 Tehillim Reading: Psalm 63
Contents of the Psalm
Messiah King David and G-d
· His desire towards G-d – vv.1-2
· His esteem of G-d – vv. 3-4
· His satisfaction in G-d – v.5
· His secret communion with G-d – v.6
· His joyful dependence upon G-d – vv. 7-8
· His holy triumph in G-d over his enemies and in the
assurance of his own safety – vv. 9-11
Questions for study and
analysis:
1. “O God, You are my God” - The words here rendered “G-d” are not the same in
the Hebrew. The first one - אלהים
'Elohim – denoting G-d in His attribute of Justice, and is the word
which is usually employed to designate G-d, cf.
Gen 1:1; the second - אל 'El
- is a word which is very often applied to G-d with the idea of strength - a
strong, a mighty One. What is the underlying idea that Messiah King David
intends to communicate to us?
2. “Early will I seek You” – Barnes correctly comments on this statement of the
Psalm: “The word used here has reference to the early dawn, or the morning; and
the noun which is derived from the verb, means the aurora, the dawn, the
morning. The proper idea, therefore, would be that of seeking God in the
morning, or the early dawn; that is, as the first thing in the day. The meaning
here is, that he would seek G-d as the first thing in the day; first in his
plans and purposes; first in all things. He would seek G-d before other things
came in to distract and divert his attention; he would seek G-d when he formed
his plans for the day, and before other influences came in, to control and
direct him. The favor of G-d was the supreme desire of his heart, and that
desire would be indicated by his making Him the earliest - the first - object
of his search. His first thoughts - his best thoughts - therefore, he resolved
should be given to G-d. A desire to seek G-d as the first object in life - in
youth - in each returning day - at the beginning of each year, season, month,
week - in all our plans and enterprises - is one of the most certain evidences
of true piety; and religion flourishes most in the soul, and flourishes only in
the soul, when we make G-d the first object of our affections and desires.”
a)
From where in our
Torah Seder for this week (Exodus 29:1-46) Messiah King David did get this
idea?
b)
What relationship
has this verse with the statement made in
Isaiah 8:20 – “To the Law and to the Testimony! If they do not speak
according to this Word, it is because there is no dawn in them!
3. “in a dry and weary land, where no water is.” Since the Psalmist is writing in the parable style using metaphors (as is
the practice in the Midrash genre of literature) what is the plain meaning of
this statement in context?
4. “My soul cleaves unto You; Your right hand holds me
fast” (63:9). Maimonides lists the commandment “To Cleave
to G-d” as positive commandment # 6. He explains that this command (Deut 10:20)
has always meant that a person must cleave unto Torah Scholars, particularly
unto one’s Torah Teacher.
a)
What in plain
language is Messiah King David therefore trying to convey to those who read and
meditate on this Psalm based upon Maimonides elucidation?
b)
Where in our
Torah Seder (Exodus 29:1-46) did he find this idea?
c)
What relationship
has this verse with Rev. 12:17; 14:12; and 22:14?
Tuesday August 29, 2006 Ordinary Ashlamatah Reading: Isaiah 61:6 – 62:5
Questions
for study and analysis:
1. In Isaiah 61:6 the Prophet states: “But you will be
called, Priests of Ha-Shem; it will be said of you, Ministers of our God”. If
the statement is concerning all
2. In Isaiah 61:10 we read: “Rejoicing I will rejoice in
Ha-Shem. My soul will be joyful in my God. For He clothed me with garments of
salvation; He put on me the robe of justice, even as a bridegroom dons as a
priest his head-dress, and as a bride wears her ornaments.”
a)
How does this
statement explain the various components of the Priests clothes and regalia?
b)
What is the
meaning that at some point in time all the children of
3. In Isaiah 61:9
we read: “And their seed shall be known among the nations, and their offspring
among the peoples; all who see them shall acknowledge them, that they are the
seed that Jehovah has blessed.”
a)
When was this
verse started to be fulfilled in a large scale?
b)
When will this
verse be adhered to by all the Gentiles?
c)
According to the
Nazarean Codicil will this take place suddenly or gradually?
4. In Isaiah 62:2 we read: “And the Gentiles will see
your justice, and all kings your glory. And you will be called by a new name
which the mouth of Ha-Shem will specify.
a)
Any hints as to
the nature of this “new name” in the Tanakh?
b)
Any hints as to
the nature of this “new name”
Wednesday August 30, 2006 Special Ashlamatah Reading: Yeshayahu (Isaiah) 54:1-10
For the fifth Sabbath
of the Consolation of Israel
Questions for study and
analysis:
1. In Isaiah 54:1 we read: “For the sons of the desolate
one are more than the sons of the married woman.”
a)
Who are exactly
called “the sons of the desolate woman”?
b)
Who are exactly
called ‘the sons of the married woman”?
c)
Does the context
suggest one and the same woman or two
different women?
2. How does Isaiah 54:2 metaphorically speaking addresses
what needs to be done in our minds?
3. How is Isaiah 54:3 related to Romans Chapter 11, and
in what precise ways?
4. In Isaiah 54:5 we read: “For your Maker is your
husband; Ha-Shem of Hosts is His name; and your Redeemer is the Holy One of
Israel; He is called the God (Judge) of all the land.
a.
וְגֹאֲלֵךְ
קְדוֹשׁ
יִשְׂרָאֵל –
V’Goalekh Q’dosh Yisrael – “And your Redeemer is the Holy One of Israel.” [In the Rabbinic literature he is also known as
Ha-Qadosh Barkh Hu (the Holy One Blessed be he)] Who is this “Holy One of
Israel” who is inferior to Ha-Shem, since he has a different title – “Elohei
Kol Ha-Aretz” (the Judge of all the Land)? Does the context justify your
answer?
b.
אֱלֹהֵי
כָל-הָאָרֶץ
יִקָּרֵא – Elohei
Kol Ha-Aretz Yiqare – “the Judge of all the Land is he called.” What can we deduce from this title when taking into
account the context in which this is found?
5.
What is the full
implication of the solemn oath contained in Isaiah 54:9-10?
Thursday August 31, 2006 Midrash of Matityahu (Matthew) 10:37-39
Rabbi’s translation:
37. Anyone who loves his father or mother more than me [as
his/her Master] is not worthy of me; anyone who loves his son or daughter more
than me[as his/her Master] is not worthy of me.
38. And anyone who does not take his cross and follow me
is not worthy of me.
39. Whoever loves his life more than me [as his/her
Master] will lose it, and whoever loses his life on my account will find it.
Questions for study and
analysis:
1. These are quite challenging words! What did Matityahu
(Matthew) saw in our Torah Seder (Exodus 29:1-46) that made him to include this
teaching of the Master of Nazareth as a commentary to our Torah Seder?
2. Is this passage of Matityahu connected in any way to
Maimonides positive commandment # 6 t “To Cleave to G-d” (Deut. 10:20)?
3. How is v. 38 related to Psalm 63:8?
Friday September 1, 2006 Tying All Ends Together – The Prophetic
Statement
1.
What is the
common thread that binds our Torah Seder
of Exodus 28:1-46, with Psalm 63, Yeshayahu (Isaiah) 61:6 - 62:5, and Matityahu
10:37-39?
2.
What prophetic
statement is common to all of these readings? And how is that prophetic
statement applicable to us today?
Now we are ready for G-d to speak to us this coming
Shabbat at the congregational level and as individual families. May we be good
hearers of G-d’s Word, and thorough doers of it. Amen ve amen!
“Pray for the peace of
Peace be within your walls; prosperity in your towers.
Because of my brothers and my companions, I will now
say, Peace be in you.
Because of the house of Ha-Shem, our God, I will seek
your good.”
Psalm 122:6-9